: We may better understand the development of the Neo-Confucian religiousethical tradition in East Asia if we can discern the different ways that the scholars of Japan and Korea reacted to and adjusted the discourse of the tradition. Focusing on the optimistic concept of human nature and an ethic of situation developed by the Kogakuha scholars in Japan, we will contrast them with the more rigoristic philosophy of kyŏng (reverential seriousness) and an ethic of principle emphasized by the Korean Neo-Confucian (...) thinkers Yi T'oegye and Yi Yulgok. By doing so, we attempt to delineate the salient characteristics of the Japanese and Korean traditions of moral culture. (shrink)

Background Gerontechnologies are increasingly used in the care for older people. Many studies on their acceptability and ethical implications are conducted, but mainly from the perspective of principlism. This narrows our ethical gaze on the implications the use of these technologies have. Research question How do participants speak about the impact that gerontechnologies have on the different phases of care, and care as a process? What are the moral implications from an ethic of care perspective? Research design Secondary analysis of (...) semi-structure interviews, whose segments on specific technologies were analysed through reflexive thematic analysis. Participants and research context Sixty-seven Swiss stakeholders involved in the use of gerontechnologies, including professional caregivers, informal caregivers, and older persons themselves. Ethical considerations The research study was evaluated by the Ethics Commission of Northwest and Central Switzerland (EKNZ). All participants received an information document before the interview date detailing the purpose, procedure, and anonymization measures. After explaining the study during the agreed upon interview time and upon receiving their written informed consent, the interview process began. Findings/results Four themes are identified: Identifying care needs, Taking responsibility, Hands-on work, Responding to care. As part of these themes, many codes highlighting the ambivalent impact of gerontechnologies are created, ranging from ‘Expanded capacity for…identifying care needs’ to ‘Create new & (un)necessary…hands-on work’. The moral implications of these results from the care ethics perspective are discussed, through the ethical elements of: attentiveness, responsibility, competence, and responsiveness. Conclusions The moral implications of gerontechnologies on care phases from the care ethics perspective open up several questions on whether they actually help give care a central role in social life and provide more competent care. (shrink)

Technology has been at the centre of existentialist (e.g. Heidegger) and sociological (e.g. Marcuse) critique for a long time. The latest versions of criticism rely on the results of “science and technology studies”: they argue that essentialist conceptualisations of technology should be replaced while aiming at “democratizing technology” (e.g. Feenberg). However, even these approaches are characterised by a shortcoming when it comes to providing a normative basis: as contemporary technology intermeshes with the elementary levels of existence (such as perception or (...) cognition), it remains in the blind spot of those users, who could “democratize” it through their critique. Accordingly, the formal normative bases (e.g. the one provided by Feenberg, who relies on Habermas’ democracy principle), need to be complemented with substantive claims. For this purpose, a phenomenological-existentialist framework is elaborated with the help of Merleau-Ponty and Levinas. It is argued that due to the ongoing expansion of social systems relying on various forms of technology (Luhmann), the “mediated flesh” becomes rigid. By losing the plasticity of the chiasm, subjects are exposed to existential crises unmanageable by mere technology (e.g. mental disorders). Such experience of technologically induced social suffering could serve as a normative basis for criticising the over-expansion of technology. (shrink)

This book presents a rich collection of research studies on the theory and practice of CSR in Asia. It includes valuable contributions of practice-oriented researchers from various Asian countries such as Brunei, China, India, Indonesia, Japan, Korea, Malaysia, and Singapore, and from several non-Asian countries, such as Australia, Canada and the USA. The book presents a comprehensive overview of the practice of CSR in Asia. Normally CSR is seen in the Western angles, but here, in this book, Asian philosophies and (...) thoughts are also examined. Touted as the first of its kind, the book also compares Western and Asian perspectives on CSR and presents them in the light of Asian philosophies and thoughts, such as Confucian, Islamic (Koranic), Indian (Vedantic) and other Asian ways of looking at CSR in their own rights and perspectives. (shrink)

Interdisciplinary in approach, this book combines philosophy, sociology, history and psychology in the analysis of contemporary forms of suffering. With attention to depression, anxiety, chronic pain and addiction, it examines both particular forms of suffering and takes a broad view of their common features, so as to offer a comprehensive and parallel view both of the various forms of suffering and the treatments commonly applied to them. Highlighting the challenges and distortions of the available treatments and identifying these as contributory (...) factors to the overall problem of contemporary suffering, Empty Suffering promises to widen the horizon of therapeutic interventions and social policies. As such, it will appeal to scholars across the social sciences and humanities with interests in mental health and disorder, social theory and social pathologies. (shrink)

In addition to monocentric eukaryotes, which have a single localized centromere on each chromosome, there are holocentric species, with extended repeat‐based or repeat‐less centromeres distributed over the entire chromosome length. At least two types of repeat‐based holocentromeres exist, one composed of many small repeat‐based centromere units (small unit‐type), and another one characterized by a few large centromere units (large unit‐type). We hypothesize that the transposable element‐mediated dispersal of hundreds of short satellite arrays formed the small centromere unit‐type holocentromere in Rhynchospora (...) pubera. The large centromere unit‐type of the plant Chionographis japonica is likely a product of simultaneous DNA double‐strand breaks (DSBs), which initiated the de novo formation of repeat‐based holocentromeres via insertion of satellite DNA, derived from extra‐chromosomal circular DNAs (eccDNAs). The number of initial DSBs along the chromosomes must be higher than the number of centromere units since only a portion of the breaks will have incorporated eccDNA at an appropriate position to serve as future centromere unit sites. Subsequently, preferential incorporation of the centromeric histone H3 variant at these positions is assumed. The identification of repeat‐based holocentromeres across lineages will unveil the centromere plasticity and elucidate the mechanisms underlying the diverse formation of holocentromeres. (shrink)

The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.

An introduction to the philosophy of ʻAzīz al-Dīn ibn Muḥammad Nasafī, 13th cent. and Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī, d. 1641 about mysticism and politics in Iran.

To imagine is to form a mental representation that does not aim at things as they actually, presently, and subjectively are. One can use imagination to represent possibilities other than the actual, to represent times other than the present, and to represent perspectives other than one’s own. Unlike perceiving and believing, imagining something does not require one to consider that something to be the case. Unlike desiring or anticipating, imagining something does not require one to wish or expect that something (...) to be the case. // -/- Imagination is involved in a wide variety of human activities, and has been explored from a wide range of philosophical perspectives. Philosophers of mind have examined imagination’s role in mindreading and in pretense. Philosophical aestheticians have examined imagination’s role in creating and in engaging with different types of artworks. Epistemologists have examined imagination’s role in theoretical thought experiments and in practical decision-making. Philosophers of language have examined imagination’s role in irony and metaphor. // -/- Because of the breadth of the topic, this entry focuses exclusively on contemporary discussions of imagination in the Anglo-American philosophical tradition. (shrink)

Imaginative immersion refers to a phenomenon in which one loses oneself in make-believe. Susanna Schellenberg says that the best explanation of imaginative immersion involves a radical revision to cognitive architecture. Instead of there being an attitude of belief and a distinct attitude of imagination, there should only be one attitude that represents a continuum between belief and imagination. -/- We argue otherwise. Although imaginative immersion is a crucial data point for theorizing about the imagination, positing a continuum between belief and (...) imagination is neither necessary nor sufficient for explaining the phenomenon. In addition, arguing against Schellenberg’s account reveals important but underappreciated lessons for theorizing about the imagination and for interpreting boxological representations of the mind. (shrink)

Due to the ‘civilizing process’ (Elias), the overall level of violence is decreasing; yet its transforming patterns persist. The article aims at examining the contemporary structures and mechanisms responsible for violence control, while also exploring the newly emerging, naturalized patterns of cruelty. Firstly, René Girard’s mimetic theory is overviewed: while in archaic societies, mimetic crisis is controlled by sacrificial rites, modernization reconfigures this paradigm. Secondly, these transformations are mapped: mimetic desire is channelled into the market processes, while mimetic crisis is (...) managed by the state monopolizing violence. Thirdly, the structural transformations of late modernity upsetting the fragile balance of state and market are analysed: secular scapegoating becomes part of the political toolset, while the private sphere is overwhelmed by undetectable new forms of hurting and self-harming. As a culture of cruelty is naturalized, mimetic crisis becomes a continuous threat, which generates a need for the functional equivalents of sacrificial violence control. (shrink)

The paper studies the nature of understanding in condensed matter physics (CMP), mediated by the successful employment of its models. I first consider two obvious candidates for the criteria of model-based understanding, Van Fraassen's sense of empirical adequacy and Hacking's instrumental utility , and conclude that both are unsatisfactory. Inspired by Hasok Chang's recent proposal to reformulate realism as the pursuit of ontological plausibility in our system of knowledge, we may require the model under consideration to be understood (or intelligible) (...) before claiming model-based understanding. Here the understanding of a model typically consists of the following: figuring out at least one plausible (preferably realistic) physical mechanism for the model, determining the theoretical consequences of the model by mathematically probing it and developing our physical intuitions about the model. I consider the q-state Potts model to illustrate. After having understood a model, we may employ the model to understand its target phenomena in the world. This is done by matching one of the interpretative models of the model with the central features of the phenomena. The matching should be motivated (ideally both theoretically and empirically) in the sense that we have good reason to believe that the central features of the phenomena can be thought of as having more or less the same structure as postulated by the interpretative model. In conclusion, I propose a two-stage account of model-based understanding in CMP: (1) understanding of a model and (2) matching a target phenomenon with a well-motivated interpretative model of the model. Empirical success and instrumental utility both play their roles in the evaluation of how successful the model is, but are not the essential part of model-based understanding. (shrink)

성리학의 이기론을 체계화한 16세기 학자 율곡 이이 의 생애와 사상, 학문을 살핀 저서.

The research study explores the philosophical viewpoints on cultural hybridity and considers how they affect the development of identities, moral behaviour, epistemological criticism, and real-world applications in a variety of fields. Cultural hybridity, which is defined as the blending of different cultural aspects, calls into question established ideas about identity and encourages us to reevaluate the flexibility and diversity that are fundamental to the human self. For measuring, the research study used the Smart PLS Algorithm Model related to variables through (...) this software run results included descriptive statistics, correlation coefficient, and the Smart PLS Algorithm Model between them. Philosophical investigations into cultural hybridity shed light on the dynamic interactions between identity and alterity, ethics and epistemology, and draw on the works of philosophers like Stuart Hall, Emmanuel Levinas, and Homi K. Bhabha. Cultural hybridity is an ethical imperative that requires us to shift our perspective towards the Other and welcome cultural variety with warmth and kindness. From an epistemological point of view, cultural hybridity upends hegemonic knowledge frameworks and creates pluralistic modes of knowledge creation that provide voice to underrepresented groups. Philosophical viewpoints on cultural hybridity have practical implications in urban planning, education, diplomacy, and intercultural communication. Overall result found that there is a direct and significant link between philosophical perspectives on the cultural hybridity related to dynamics of identity and alterity. These applications promote inclusive societies, social cohesion, and creativity. We began a revolutionary route towards a more globalized, compassionate, and linked society by accepting cultural hybridity. (shrink)

An increasingly worrying trend is enterprises undertaking greenwashing rather than producing actual green products. When such greenwashing behaviours are exposed, green brand trust between enterprises and stakeholders may be damaged, resulting in stakeholders becoming suspicious of these supposedly green brands. Then, enterprises need to adopt several trust repair strategies to repair the damaged green brand trust. We investigated green brand trust repair from a green brand legitimacy perspective and found the following: (1) higher green brand legitimacy suggests the use of (...) considered informational, emotional and corrective repair strategies. (2) Meanwhile, lower green brand legitimacy requires the use of timely informational, emotional and corrective repair strategies. Using the correct set of repair strategies may provide practical and effective approaches for enterprises to repair their brand trust. (shrink)

This essay explores the history of studies in analytical philosophy in China since the beginning of the last century, by dividing into three phases. It shows that, in these phases, analytic philosophy was always at a disadvantage in confronting serious challenges coming from both Chinese traditional philosophy and modern philosophical trends. The authors argue that Chinese philosophers have both done preliminary studies and offered their own analyses of various problems as well as some new applications of analytic philosophy especially in (...) the latest period. Meanwhile, Chinese traditional philosophy was always trying to adjust its cultural mentality in the struggle with analytic philosophy, and accommodated in its own way the rationalistic spirit and scientific method represented in analytic philosophy. (shrink)

Time distortion in individuals with social anxiety has been defined as the seemingly slower passage of time in social situations and is related to both arousal and valence. Consequently, adaptive behavior is disrupted and interpersonal situations avoided. We explored the effects of valence and arousal on time distortion in individuals with social anxiety. Participants were assigned to two groups, High Anxiety (HA) and Low Anxiety (LA), presented with four types of facial expression stimuli (positive-high arousal, positive-low arousal, negative-high arousal, and (...) negative-low arousal), and asked to estimate the duration of stimulus presentation. Results indicated that, relative to other stimuli, the HA and LA groups perceived longer presentation for high-arousal negative and low-arousal positive stimuli, respectively. These findings suggest that anxious individuals’ time distortion was more severe in situations that evoked high arousal and involved negative emotion. (shrink)